Virtues of Fasting Six Days in Shawwal

Al-Rabii bin Habib reported from Abu Ayyub Al Ansari that the Messenger of Allah (prayers and peace of Allah be upon him) said: "Whoever fasts during Ramadan, and then follows it with six days from Shawwal it is as if he had fasted the entire year."

Related by Al-Rabii bin Habib (Al Jami' Al Sahih, Hadith No: 312)

Ibadhism, The Cinderella of Islam (Chapter7)

CHAPTER 7

HADITHS

Hadiths (or Sunna or Traditions)

          These are Holy Prophet’s narratives and practices made or performed during his lifetime. They include actions of the Sahabas performed in the presence of the Prophet (peace be upon him) and he did not object to them. The Hadiths are the second important source of authority after the Holy Qur’an. The Holy Book consists of Allah’s General Commandments and Prohibitions while the Hadiths contain detailed explanation or instructions on how to perform these commandments and to avoid the prohibitions.

          For example, the Holy Qur’an enjoins us to pray but does not tell us in detail how to say our prayers. So we have to resort to the Sunna for guidance and detailed instructions, for example, as to how many prostrations (raka’a) we have to perform in each prayer and what chapter of the Qur’an we have to recite and so on. The same is true of the pilgrimage. Before his death the Prophet (peace be upon him) made a farewell journey to Makkah to show the faithful how to perform the pilgrimage, and it is on the basis of the procedures of rites that he followed in each stage that millions of Muslims today perform the different rites (manasik) of the pilgrimage.

          Unfortunately these hadiths were not all recorded immediately during the Holy Prophet’s lifetime but came to be collected many years later long after the deaths of his Companions (Sahabas) who had actually heard or saw him. The more commonly known compilations of hadiths are:-

1)    Bukharee	2)    Muslim
3)    Abu Dawood	4)    Al Tirmidhi
5)    An-Nasaaee	6)    Ibn-Maajah

          But there is another, most authentic collection of hadiths which is never mentioned by members of other sects out of prejudice, it is Musnad Ar-Rabii. It is one of the earliest, if not the earliest, collection made before the Six Compilations referred to above. It was compiled in the second century of Hijra while the other were collected 100 years later, that is, in the third century Hijra. It comprises about 700 hadiths, but they say that they are based on hearsay. But the truth is, all hadiths relied on by other sects are also hearsay. None of the collectors lived during the Prophet’s lifetime, the traditions being handed down by word of mouth from one person to another over a period of more than 200 years. Later collectors like Imam Ahmed, Bukhari, Abu Dawood and others have confirmed many of the hadiths in the Musnad Ar-Rabii which Ibadhis rely on. The Ibadhis recognize that the Musnad does not contain all the hadiths for it is estimated there are about 4000 of them and so they sometimes refer to other collections of hadiths when they are looking for a solution to a religious issue.

          The problem about these hadiths is that they are not all-genuine or authentic (صحيح). Some of them were fabricated in order to support a certain view or dogma, and some have been distorted in the process of transmission, not necessarily intentionally. For this reason Ibadhis have refused to accept some of them particularly those hadiths dealing with theological questions and the events in the Hereafter.

          A scholar interested in the study of oral transmission of messages conducted a trial involving about twenty students standing in a row, each student being some distance apart from another. The first student in the row was given a short secret verbal message to covey to the second student and the second to the third and so on until the last student. When the message reached the last student it was found to be completely different or totally distorted from the original one, and that was in a matter of less than ten minutes. It follows that the longer the message and the wider the interval of time, the greater is the likehood of the message being distorted. This is a simple experiment that people should try to check for themselves the unreliability of oral transmission of messages or hadiths. Many of the Holy Prophet’s traditions were compiled about 200 years after his death and some of them are so long that it is impossible to have been remembered in such great detail over such a long period of time. The shorter the hadith the more likely it is to be accurate, and those involving actions or deeds like performance of prayers and pilgrimage are even less likely to get misrepresented with the passage of time.  

          With regard to Sunnahs involving action, the people of Medina, where the Holy Prophet lived for ten years, are better qualified to know how the God’s messenger, for example, used to say his prayers and though, in general, all Muslims pray practically in the same way, yet there are some minor differences that again some people tend to magnify them. For example followers of Shafii, Hanafi and Hanbali fold their arms when standing in prayers while Malkis, Shias and Ibadhis let them straight down. The letter three pray the way their Imams used to do, imam Malik was born and lived in Medina all his life, and the Holy Prophet all his life and he was the best to know how his cousin and father-in-low used to say his prayers. But to be defeated!! They say that Imam Malik used to let his arms hanging while praying because he was unable to fold them as a result of injuries inflicted by the order of the Governor of Medina. The story of his injury is true but the inference made from it is doubtful. People with injured arms generally cannot let them hanging down but normally keep them folded. Anyone who has visited an orthopedic hospital will have noticed that those with injured arms have their arms bent and supported by a bandage from around the neck and if he is not cured completely, they will remain bent forever. The inference is concocted in order to prove that those who fold their arms are right and those who don’t are wrong. Those fanatic scholars who fabricate stories take undue advantage of the incredulity of their adherents, and do not realize that someone, one day, will find them out!!

          If Imam Malik could not clasp his arms while praying because of injuries, one might as well ask how could he perform prostrations (سجود), because prostrations involve the bending of arms and it is more painful to bend injured arms during prostrations due to the weight of the body on them. The truth is, Imam Malik used to say his prayers with his arms down, not as a result of injuries but because that is how the people of Medina used to pray and the people of medina were best qualified to know how the Prophet (Peace be upon him) was conducting his prayers, since he lived there and said prayers with them for Ten years.

          Sheikh Muhammad bin Abdul Wahhab (founder of the Wahhabi sect) of Saudi Arabia in his book الأصول الثلاثة وشروط الصلاة والقواعد الأربعة published in Medina laid down fourteen principles of prayers and each is based on an ayah in the Qur’an or Hadith. But he did not mention that folding arms or letting them down was one of them. He has quoted, however, a Hadith narrated by Abu Huraira relating to a man who was taught by the Prophet (Peace be upon him) how to pray after failing three times to say his prayers properly. The Holy Prophet said:-

اذا قمت الى الصلاة فكبر ثم اقرأ ما تيسر معك من القرآن, ثم اركع حتى تطمئن راكعا, ثم ارفع حتى تعتدل قائماً, ثم اسجد حتى تطمئن ساجداً, ثم ارفع حتى تطمئن جالساً, ثم افعل ذلك في صلاتك كلها.

‘When you stand for prayers, Say ‘Allahu Akkbar’ (God is greatest), then read a section of the Qur’an, Then bow completely; Then stand up straight; Then prostrate to the ground completely; Then get up and kneel completely; Then repeat that in all your prayers’.

If you go through the Hadith carefully you will not fail to notice that the Prophet (Peace be upon him) has mentioned all the important movements or gestures involved in the prayers but has not mentioned at all about raising or clasping of arms. So the clasping of arms is not as important as some people try to exaggerate it; a few of them are so fanatic about it that when they see a person praying with his arms down they interrupt him in the middle of his prayers, thus displaying complete ignorance of Islam and lack of good manners. They should remember what Allah said to the Holy Prophet in ayah 84 of Suratul Isra’ (17):-

"قل كل يعمل على شاكلته فربكم أعلم بمن هو أهدى سبيلا"

“Say (O Muhammad to mankind): Each one does according to his way (or his religion) and your Lord knows best who follows the right path 9or religion)”                                    (Dr. Al Hilali & Dr. Khan).

          There is also a difference of opinion as to whether the Holy Prophet (Peace be upon him) used to raise his hands before and after bowing (rukoo) during prayers. Abu Haneefa (the first of the four Orthodox Imams) and his two students Imam Muhammad ibn Hassan and Abu Yusuf ruled against the practice whereas Imam ‘isaam Yousuf al-Balakhee, a student of Imam Muhammad Hassan found evidence of an authentic Hadith that supported the raising of hands (Abu Ameena Bilal Philips, p.126). But proof in such cases where the Sunna involves action should come not from an oral Hadeeth but from the practice of the people of Medina where the Prophet (Peace be upon him) spent the last ten years of his life. Imam Muhammad Hassan had gone to Medina to study under Imam Malik for three years and must have seen how the people there were performing their prayers. It is therefore something of a surprise that his student who came a generation later after him should support the practice from evidence of an oral Hadeeth.  

          Dr. Mustafa Mahmoud, the Egyptian scholar referred to in the previous chapter made the following comments in his pamphlet entitled, الشفاعة (Intercession): -

1.      وقد أجمع رواة الأحاديث علي أن النبي عليه الصلاة والسلام قد نهى عن تدوين الأحاديث وجاء هذا النهي في أكثر من حديث لأبي هريرة وعبدالله بن عمر وزيد بن ثابت وأبي سعيد الخدري وعبدالله بن مسعود وغيرهم.....وفي كلمات أبي هريرة يقول في قطيعة لا تقبل اللبس: (خرج علينا الرسول ونحن نكتب أحاديثه) فقال: ((ما هذا الذي تكتبون؟)) قلنا: (أحاديث نسمعها منك يا رسول الله) قال: (أكتاب غير كتاب الله؟!) يقول أبو هريرة: (فجمعنا ما كتبناه وأحرقناه بالنار).

2.      وابو هريرة نفسه هو الذي قال في حديث آخر: (بلغ رسول الله أن أناسا قد كتبوا أحاديث, فصعد المنبر, وقال: (ما هذه الكتب التي بلغني أنكم قد كتبتم؟ إنما أنا بشر فمن كان عنده شيء منها فليأت بها) يقول أبو هريرة: (فجمعنا ما كتبناه وأحرقناه بالنار).

3.      وهو نفسه صاحب الحديث التفق على تواتره: (لا تكتبوا عني غير القرآن, ومن كتب عني غير القرآن فليمحه).

4.      وفي رواية لأبي سعيد الخدري قال: (استأذنت رسول الله عليه الصلاة والسلام أن أكتب حديثه فأبى أن يأذن لي).

5.      وأبو بكر أول الراشدين روت عنه ابنته عائشة: (جمع أبي الحديث عن رسول الله, وكان خمسمائة حديث, فبات ليلة يتقلب كثيرا فلما أصبح قال: (أي بنية هلمي بالأحاديث التي عندك, فجئته بها, فدعا بنار و أحرقها) أنظر "الذهبي تذكرة الحفاظ" ج 1 ص 5.

6.      أما ثاني الخلفاء الراشدين عمر بن الخطاب.... فجمعها و أحرقها. وكان خوف عمر أن يحدث ما حدث لأأهل الكتاب من تاليه الأنبياء وتقديس كلامهم, فيتحول مع الوقت الى وحي له شأن الوحي الألهي وكهنوت, كما حدث في الأديان الأخرى....ثم كان الخوف الأكبر من الأحاديث الموضوعة والمدسوسة وليس أدل على هذا الخوف من أن البخاري لم يدون من ستمائة ألف حديث جمعها إلا أربعة آلاف حديث فقط, وهو نفس الخوف الذي كان في قلب أبي حنيفة الذي لم يصح عنده إلا سوى سبعة عشر حديث من مئات الألوف.

1.      ‘The narrators of Hadiths were agreed that the Holy Messenger (SAW) had forbidden recording of Hadithd. This prohibition came in more than on Hadith by Abu Huraira, Abdullah bin Umar, Zaid bin Thabit, Abu Said al Khudary, Abdullah bin Masoud and others. And in the words of Abu Huraira he says emphatically and without ambiguity:-

“The Messenger came upon us while we were recording his Hadiths”

He said, ‘What is this you are writing?’

We said, ‘Hadiths we have heard from you, O Allah’s Messenger’

      He said, ‘(Are you writing) a book other than Allah’s book?’

Abu Huraira said, ‘So we collected what we had written and burnt it in the fire’.

2.      And Abu Huraira himself is also the narrator of another Hadith:

“It came to the ears of the Allah’s Messenger that people had recorded his Hadiths”.

He went up the pulpit and said,

‘What are these books which, I hear, you have written?’

‘I am a mere human being, if anyone has any of them being them to me. So we collected what we had recorded and burnt them in the fire’.

3.      In a still another authentic Hadith narrated by Abu Huraira, the Holy Messenger (SAW) said,

“Do not write (statements) from me except the Qur’an and he who writes (statements) from me other than Qur’an let him wipe it off”.

4.      And in a narrative by Abu Saeed al Khudary, he said,

“I asked the permission of Allah’s messenger (Peace be upon him) to record his Hadith but he refused to allow me”.

5.      Sayyida Aisha narrates a Hadith about her father Abu Bakr, the first rightly-guided Khalifa:-

“My father collected 500 Hadiths and went to bed at night turning over many times, and when he woke up in the morning he said to me, ‘Bring me the Hadiths which you have,’ I gave them to him and he asked for fire and burnt them”.

6.      As for Umar bin Khattab, he is also reported to have called for all the Hadiths, collected them and burnt them. Seyyidna Umar feared that they might lead to the deification of the Holy Prophet, as happened with the people of the Book and their prophets, and regarded his words as sacrosanct which with the passage of time would come to be considered as divine revelation. And the greatest fear of all was that of fabricated hadiths.

And what was the greater proof of this fear than that Bukhary recorded only 4000 out of 600,000 Hadiths; and Abu Hanifa found only l7 Hadiths as authentic (Sahih) out of hundreds of thousands of them (Translation by the Author).

          It is the adoption of hundreds of Hadiths (so-called Sahih) that has led to the differences between religious sects (madhahib) in Islam. As a result, two Islamic schools of jurisprudence appeared, one in Iraq and the other in Hejaz with their different approaches to Hadiths. The first relied heavily on individual judgment (اجتهاد) and less on Hadiths which they used sparingly and under stringent circumstances; To this school belonged the Sahaba Abullah b. Masoud and Imam Abu Hanifa who both lived in Iraq. On the other hand, the Hejaz school laid greater emphasis and importance to the Prophet’s Hadiths in formulating their judgments (fatwas). The Sahaba Abdullah b. Umar and Imams Malik, Shafi’i and Hanbaly were adherents of the latter school. As for the Ibadhis they adopted both methods in their fiqh. It is of interest to note that Seyyidna ‘Umar b. Khattab forbade excessive quotation of Hadiths and ordered the Sahabas to concentrate on the narration and study of the Qur'an’ (Abu Ameena Bilal Philips p.41).

          Sheikh Ali b. Muhammad b. Amir Al Hijry in his book Al Ibadhia (p.79) quotes from Ibn-l-Araby’s book العواصم القواسم (p.370) the following passage: -

ولا يشتغل برواية الحديث من كل كتاب فالباطل فيه كثير, و أما الصحيح من حديث النبي إلا كنقطة من بحر, وليحذر كتب الصالحين, ومن ينتمي إلى الوعظ انهم لم يألو في الكذب على رسول الله صل الله عليه وسلم بقصد, وبغير قصد....

‘One should not busy oneself with Hadiths from every book because there are a lot of lies in it. And what is genuine of the Prophet’s Hadiths is like a drop in the ocean. And one should be aware of books of the devout and of those concerned with giving admonition because they are not free from falsehood against Allah ’s Messenger (Peace be upon him) either intentionally or unintentionally... ..”

Thus while there is no doubt that the Prophet’s Hadiths constitute the second most important source of authority, there are however in it a large number of hadiths fabricated to support a certain dogma or doctrine especially if it is against another Islamic sect.

>>>>>> (To be Continued)

Reference:

Ibadhism, The Cinderella of Islam, by Soud H. Al Ma'awaly, pg: 104-111

The Importance of Knowledge

          Praise be to Allah, The Lord of the worlds, and prayers and blessings be upon the most noble of His messengers; our beloved Muhammad, his family, companions and whoever follow in his footsteps until the Day of Judgement.

Knowledge is honour

          Mankind strives for knowledge as a matter of instinct due to the fact that to obtain knowledge is to acquire honour.

          There is no better proof than the fact that we find most people today claiming to be knowledgeable, whether rightly or wrongly. Allah Almighty distinguished human beings with the feature of knowledge. We are told that when Allah informed His angels that He will be creating Adam whom shall acquire a position much preferable and sublime to theirs, He Almighty commanded them to prostrate to Adam. The verses that relay this story emphasise the importance of knowledge in Islam. Allah Almighty states in the Holy Quran:

          Behold your Lord said to the angels; “I will create a vicegerent on earth”. They said: “Will You place therein one who will make mischief therein and shed blood?  -Whilst we do celebrate Y our praises and glorify Your holy name?” He said: “I know what you know not”. And He taught Adam the names of all things; then He placed them before the angels, and said: “Tell Me the names of these it you are right”. They said: “Glory he to You; of knowledge we have none, save what You have taught us: in truth it is You Who are perfect in knowledge and wisdom” (2:30-32)

Knowledge solves confusion and answers questions

          All walks of knowledge are beneficial and it is true to say that knowing is better than being ignorant. However, it is also true that this benefit varies according to the type of knowledge concerned.

          Therefore, the most important of knowledge is to know the definition of mankind, where we have come from? Where are we going? What is our duty and function in this life? What is the burden that we carry? How can we deal with ourselves, our fellow men, the Universe in which we live? This is the type of knowledge, which cannot be neither deduced nor controlled by virtue of science and experimentation, can only be reached by the divine and true messages.

          The Prophets of Allah were sent as warners and as bearers of glad tidings so that all the confusion that arises in the minds and hearts of people can be resolved and all questions answered.

The mind is the tool of knowledge

          All people realise that they have the beginning. They also realise that they have and end. It is also true that everyone knows that between their beginning and their end, they are to fulfil certain duties and responsibilities, as a result of being unique amongst all other creatures on this earth. Allah Almighty blessed man with the mind, by which he has the ability to use and utilise the rest of Allah’s creations for his own benefit. The mind was not granted to man simply to fulfil his needs during his short lifetime, but rather because mankind undertakes responsibility for life as a whole. In addition, man will have to face up to his actions and deeds in the Hereafter, the true life, unto which we shall all move after this life. The knowledge carried in the various messages of Allah came to solve the riddles and resolve the confusions which would have otherwise, remained rife in the hearts and minds of people. It is also vital to realize that man’s life is different from that of other creatures in that man is a social creature that strives to relate and to deal with others in a social context.

     

The divine knowledge imposes restrictions and limitations upon mankind’s behaviour

          The human spirit is instinctively selfish and dominant; thus, all people have a tendency to benefit even if that meant the suffering of others. For that reason, man needed restrictions and limitations that were only illustrated in the divine knowledge delivered by the Messengers.

          The messages of Allah were fulfilled and completed by the seal of messages, which was delivered by the noble prophet Muhammad (pbuh). The message of Islam addresses the minutest details of man’s life and existence in a comprehensive and illustrative manner. This message came to reform the conduct of mankind in this life, so that life becomes better and more pleasant and the ultimate reward becomes in his favour, due to his abiding by the deeds and acts described and decreed by the divine message. It is important to point out that the message of Islam was the same message sent to all nations and peoples through their respective messengers and prophets, whilst choosing this nation of Muhammed (pbuh) to deliver the message to all people of this earth.

Scholars are responsible for the trust of prophethood

          As a result, whoever carries this knowledge is actually carrying the trust of

prophethood. And since there is no prophet after the Prophet Muhammad, the case of Islam is not similar to that of Moses (pbuh) who was sent to the People of Israel and then a number of prophets were sent to them again to remind and reinstate particular teachings within the Taurat. Therefore, the scholars of this nation are entrusted with the message of Muhammad (pbuh). In this context, the Prophet Muhammad stated that “this knowledge is carried by successors who come to rebuke all misinterpretations, correct all mistakes and reform all diversions, created by the ignorant, radical and false”.

      

Scholars are assessed by their actions not by the extent of their knowledge

          The more of this knowledge one carries, the more goodness and blessings. The Prophet Muhammad (pbuh) stated that “if Allah wants good for someone, He will make him aware in the affairs of religion”.

          This is a special blessing granted by Allah to whomever He Almighty wishes good, as one would become fully aware and knowledgeable in what should be done and what should not, how to deal with others and how to interact with the vast universe. Only then, will man prove to be the worthy vicegerent of Allah, lord of this universe and responsible for the trust of prophethood; reforming the ill ways of people and harmonising human interaction amongst themselves and between them and other creatures on this earth.

          Knowledge in religion is far from being mere theories and ideologies; rather it is to firstly appreciate the right upon us towards our Lord, who created us from non- existence. This knowledge and appreciation would lead to one feeling comfortable in the knowledge and appreciation of one’s own position and posture in relation to Allah; His allowances and His prohibitions. This is true knowledge that is worthy of the description given in the previous statement (Hadith) of the Prophet (pbuh).

          However, if this knowledge is transformed into mere rhetoric, theories, studies and volumes that fill library shelves, it ceases to be called knowledge. Allah Almighty gave an example from the state of the People of Israel which will be worthy of this nation should it decline into the same state. Allah states:

The similitude of those were entrusted with the obligation of Taurat, but who subsequently failed in those obligations, is that of a donkey which carries huge tomes (but understands them not) Evil is the similitude of people who falsify the signs of Allah: And Allah guides not people who do wrong” (62:5)

Would a scholar accept to descend to the status of a donkey?!

          If this nation relinquishes the trust given to it by Allah Almighty and refused to fulfill its duties, whilst recognising its responsibilities, it will have become similar to the People of Israel who were compared to a donkey who carries tomes. In fact, the Israelis deserved such a humiliating description whilst having deviated from the way of Allah and failed to abide by their book in the way that Allah wanted. Therefore, scholars of this nation would be more deserving of this description if they committed the same sin, as they are aware of their duties and responsibilities. In any case, knowledge should first and foremost teach its carriers discipline, how to properly set priorities and to avoid meaningless arguments and insignificant issues which ultimately lead to corruption, Allah forbid.

Knowledge of religion comprises of matters of belief, worship and behaviour

          The knowledge of religion (Jurisprudence) enables its carrier to appreciate that Allah Almighty truly possesses absolute power. There is no obedience but to Allah and only within the boundaries decreed by Allah, therefore no individual is to be obeyed if it related to a matter forbidden by Allah Almighty. It is vital to realize that the knowledge of religion (Jurisprudence) should never be to justify tyranny, injustice or corruption in any form or manner. Indeed, it is incumbent upon the knowledgeable of this nation to reform others. For this reason, it is important for every Muslim to strive for this knowledge as much as possible so that he or she may worship Allah in the proper and correct way. This may be unattainable without the necessary knowledge in relation to, for instance, prayers, paying Zakat, fasting or performing Hajj.

          In fact, how would a Muslim be able to interact properly within his own family without knowing his or her duties towards the sons, daughters, husband and wife, brothers and sisters, etc? How would it be possible for one to deal and behave correctly within society without knowing the duties towards neighbours and members of the Muslim community? One would be unable to interact with others in matters relating to buying and selling, etc. It is therefore imperative for a Muslim to acquire a certain amount of knowledge which would enable him or her to live according to the code and teachings of Islam so that his entire dealings and behaviour do not breach the boundaries of what is permitted and what isn’t.

Seeking all types of knowledge is a necessity

          In addition to the above, it is important for each to specialise in a particular field of knowledge as this is decreed by the need of humanity for all kinds of specialities. The Islamic society is in need of all scientific fields, as there is great need for the doctor, engineer, agricultural specialist as well as the teacher and military person, as all those benefit the Muslims and humanity as a whole.

          However, it is also vital that whilst specialising in a particular field, a Muslim must recognise the reason for his creation and the duties asked of him in this life.

          This implies the need for a Muslim to acquire a certain amount of knowledge of Islam.

Knowledge of religion brings people guidance

          Besides the various fields of knowledge, a group of Muslims must devote their lives to studying Islam in depth. This group is those who bring guidance to all people, and are resorted to whenever problems arise and complications surface. Allah Almighty has indicated the importance of such a group of devotees in Islamic knowledge, as He Almighty states:

It is not for the believers to go forth together: If a contingent from every expedition go forth to devote themselves to studies in religion, and admonish the people when they return to them, that thus they may learn to guard themselves against evil (9:122)

          This contingent must study the teachings of Allah Almighty in an in-depth manner from its authentic sources; The Holy Quran, the heritage of the Prophet

Muhammed (pbuh) and the consensus of the great predecessors. However, this contingent must not be isolated from real life in whatever age and time it exists, as any isolation will prevent the possibility of actually solving any problem that may be facing people. It is also vital that this group of people is fully aware of the conditions of the time in which they live, and the resulting problems and difficulties, So that appropriate solutions may be reached from the general principles and rules of Islamic Sharia (law). It is a fact that modem age has produced many problems and issues which must be addressed according to the teachings of Allah Almighty through His words in the Holy Quran, the words of the Prophet Muhammed (pbuh) and the agreement of the predecessors of this nation. It is by the grace of Allah that these general rules and concepts are readily available, and all issues that arise due to the change of time and life could be returned to these rules.

          The religion of Islam was decreed by Allah Almighty for the happiness of mankind so they could live their lives according to a comprehensive and exclusive code. It is therefore true to say that no issue, however minute or however modern and contemporary, would be deemed as having no solution or address in Islam. The religion of Islam is the message of Allah; the most wise, who knows all secrets of the heavens and the earth including all questions and issues which arise due to the change and development of mankind and of life.

The problems of age must be solved within Islamic law

          There are several problems in the field of medicine, for instance, which should be examined and resolved in the light of Islamic law and that of the Holy Quran, heritage of the Prophet Muhammed and the consensus of the predecessors of the Islamic nation. There are also problems that relate to technology and industry in general. Islamic scholars must be aware of these problems so that they may be capable of deducing solutions from the Quran and the prophetic heritage, and saving Muslims from indulging in prohibited actions.

          This matter requires a profound study of Islamic law (Sharia) which comprises the study of the Quran, which includes various sciences and studies, and the heritage of the Prophet Muhammed (pbuh) which again includes various sciences, such as the knowledge of the Hadith, its sources and conveyers, etc. This also entails studying the principles of jurisprudence, so that one becomes capable of deducing jurisprudence evidence from the Holy Quran and the heritage of the Prophet Muhammed (pbuh). It is important to note that Allah Almighty did not decree these teaching haphazardly, in fact each of these rulings and teachings were decreed for profound reasons; some realised by people and others not, some are to be sought by the scholars whom Allah guides to the truth. Therefore, the study of all these fields is a necessity rather than a mere luxury.

Seeking knowledge is an act of Worship for the pleasure of Allah alone

          There is an important fact that must be appreciated by all seekers of knowledge, which is that the act of seeking knowledge is actually a form of worship, which in turn must be solely for the sake of Allah alone. Allah Almighty states in the Holy Quran:

          Whoever expects to meet his Lord, let him work righteousness and in the worship of his Lord, admit no one as partner (18:110)

          Therefore, worship is to be only for and to Allah, the Exalted, which implies that the seeking of knowledge must not be for the purpose of acquiring neither fame nor fortune. This must neither be for the aim of acquiring a high position or any other worldly gain or matter. The Prophet Muhammad (pbuh) stated that “whoever seeks knowledge in order to stand proud amongst scholars or to assume a fake position amongst the ignorant; will meet Allah without any good deeds”. In the same context, Allah Almighty states in the Holy Quran:

          Those truly fear Allah among His servants who have knowledge (35:28)

          As a result of the fact that it is the scholars who fear Allah truly, they realize that it is only wise and correct not to favour this life over the hereafter, as Allah

Almighty states:

          If any do wish for the transitory things (of this life), we readily grant them such things, as We will, to such persons as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected. Those who do wish for the things of the Hereafter and strive therefore with all due striving and have faith, they are then ones whose striving will he thanked by Allah (17:18-19)

Allah Almighty also states:

          To any that desires the tilth of the Hereafter, We give increase in his tilth; and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter (42:20)

          Thus, due to the fact that seeking knowledge is a sheer act of worship of Allah, it is incorrect to blemish or distort this act by aiming to any other than Allah alone.

"Learn and act for the sake of Allah alone and be sure of his promised rewards. Attract the support of Allah by loving him, and leave all else as they are hollow shells. By this, knowledge will reap its fruits, and whoever carries it shall never fail. So many times we saw a scholar lose his way, and with him many many a person. How can one acquire plenty of knowledge, yet turn to falsehood and ultimate failure?"

Good deeds are a result of beneficial knowledge

          Knowledge must accompany practise, as the fruits of knowledge are the good deeds, otherwise one wonders of what benefit is the knowledge to its carrier? What good is knowledge if the person doesn’t pray as he should or prays without properly observing the presence of Allah? What good is knowledge if its carrier does not seek the pleasure of Allah in his actions and deeds or carries these actions out improperly or incorrectly?

          The hadith of the Prophet Muhammad (pbuh) in regard to those who fast but continue to act falsely: “Whoever does not leave false talk or actions, then Allah has no need for him to leave his food and drink”.

          There is no benefit from the knowledge that one may carry if he does not pay his Zakat properly and according to the directions of Allah Almighty. There is also no benefit from one carrying knowledge if he is incapable of dealing with those around him in a manner that conveys love and respect. It is also detrimental to any who carries knowledge to attempt to justify the actions of tyrants and wrongdoers, or to cheat others so to dispossess them of their wealth and material.

          The individual who carries the knowledge of Islam must be the most pious of people and the most fearful of Allah. His actions should be a true translation of the knowledge granted to him by Allah Almighty and only then will Islam spread and guide the lost in the world to the true path and the straight way.

                        

The behaviour of the scholar is a form of invitation to Islam

          Many non-Muslim societies are still oblivious of the true essence of Islam. It is incumbent upon the scholars of this nation to guide these confused and lost people to the true path, through the explanation and illustration of the pure Islam in a convincing and rational manner. This invitation to Islam must also take place within Muslims themselves so that they continue to practice Islam truly and fully. It is imperative that an individual conveys Islam through his or her behaviour in all aspects of interaction with others.

          Therefore, it is incumbent upon the Muslim scholars to guide Muslims, first and foremost, to the goodness of Islam, so that they may, subsequently, persuade non-Muslims to follow the teachings of Islam.

          I ask Allah Almighty to make us amongst those for whom He wishes good and amongst those whom He has chosen to grant them knowledge of religion and the ability to interpret.

Reference:

(Toward an Islamic Culture):The Importance of Knowledge

By His Eminence Sheikh Ahmad bin Hamad Al-Khalily

The Grand Mufti of the Sultanate of Oman

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